Self-Immolation

https://www.helenos.com.br/post/a-dan%C3%A7a-como-ritual

https://hellenicfaith.com/daily-prayer-cycle/

https://www.lionsroar.com/on-the-importance-of-relating-to-unseen-beings/?fbclid=IwAR0-lUYOgHt5zdlT1HlDkCNxFa0PX98JITQWIp1W5YLCrcxtdjbn5ZqhONI

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Lord Krishna says: Those who are not faithful on the path of devotional service cannot attain Me, O conqueror of foes, but return to birth and death in this material world. - Bhagavad Gita 9.3

"The Demiurge in Ancient Thought: Secondary Gods and Divine Mediators" by Carl Sean O'Brien

The connection between the daemons and the souls of the dead is further exemplified by means of the goddess Hecate, in her guises as the queen both of daemons and the dead. Hecate’s position in relation to the daemons is revealed most clearly by Eusebius. In Praeparatio evangelica, he twice describes her as the ἄρχων (ruler) of the “πονηρῶν δαιμόνων” (malicious daemons). As ruler of the dead, Hecate is described in Apollonius of Rhodes’ (third century BC) Argonautica both as “χθονίην” (chthonic) and as the “ἐνέροισιν ἄνασσαν” (queen of those below), denoting her rulership over the dead. This connection is strengthened by a passage from the Orphici hymni describing Hecate in connection with “ψυχαῖς νεκύων” (souls of the dead). – Christopher A. Plaisance, Evocating the Gods (Triple-formed representation of Hecate. Marble, Roman copy after an original of the Hellenistic period.)

The Xenocratean theory interprets daemonic nature in geometric terms. By means of an analogy, he describes the gods as equilateral triangles whose sides are all equal, mankind as scalene triangles whose sides are all unequal, and the mediating daemons as isosceles triangles which have partly equal and partly unequal sides. From this analogy, Xenocrates draws the conclusion that the δαίμονες [daemons] mediate between the divine and human spheres of activity, and are in possession of both “πάθος θνητοῦ καὶ θεοῦ δύναμιν” (mortal passion and divine power). The contrary position develops out of Hesiod and Empedocles (c. 490–430 BC) — to whom Plutarch directly appeals. He notes Plato’s description of the daemons as being an intermediary class of supernatural beings existing between gods and men, and weds this to both Hesiod’s notion of “ἁγνοὺς δαίμονας” (good daemons) who are the “φύλακας ἀνθρώπων” (guardians of mankind) and Empedocles’ idea of the δαίμονες as being the souls of dead men who are in the midst of becoming “κολασθέντες” (cleansed) and “καθαρθέντες” (chastised) so as to achieve a higher, natural, position in the hierarchy of beings.

Greek magical papyri

"[...] Agora durma. Carma é carma. Seja de Zen. Lembre-se, em tranquilidade, de que o Absoluto, o Tao, esta dentro de você, que nenhum padre, culto, dogma, livro, frase, ensinamento ou professor se interpõe entre você e ele. Saiba que o Bem e o Mal são irrelevantes, assim como Eu e Você, Dentro e Fora, a Vida e a Morte. Entre na Esfera onde não há medo da morte, nem esperança de pós-vida, onde você é livre dos obstáculos da vida ou de necessidades de salvação. Você é, em si mesmo, o Tao. Seja você, agora, uma rocha contral qual as ondas da Vida se lançam em vão ..." - Toranaga em Xógum, James Clavell

ORPHIC HYMN TO THE EARTH The FUMIGATION from every kind of SEED, except BEANS and AROMATICS. O Goddess, Earth, of Gods and men the source, Endu'd with fertile, all destroying force; All-parent, bounding, whose prolific pow'rs, Produce a store of beauteous fruits and flow'rs, All-various maid, th' eternal world's strong base Immortal, blessed, crown'd with ev'ry grace; From whose wide womb, as from an endless root, Fruits, many-form'd, mature and grateful shoot. Deep bosom'd, blessed, pleas'd with grassy plains, Sweet to the smell, and with prolific rains. All flow'ry dæmon, centre of the world, Around thy orb, the beauteous stars are hurl'd With rapid whirl, eternal and divine, Whose frames with matchless skill and wisdom shine. Come, blessed Goddess, listen to my pray'r, And make increase of fruits thy constant care; With fertile Seasons in thy train, draw near, And with propitious mind thy suppliant hear.